תלמוד על במדבר 28:32

HALAKHAH: “On the first of Adar one proclaims,” etc. Why on the first of Adar? So that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury¹⁰The technical term for the Temple tax. on time on the First of Nisan. And Rebbi Samuel ben Rav Isaac said, [the heave of the treasury]¹¹Corrector’s addition from the Babli. From here to the end of the paragraph there is a parallel in Roš Haššanah1:1 (56d line 4, ר). as at its start, as it is written¹²Ex. 40:17., it was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctuary was erected, on the same day the contribution¹³The Temple tax required in Ex. 30:11–16. was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months¹⁴As shown later, the reference is to Num. 28:14: this is the monthly elevation offering on its day of the New Moon, for the months of the year. This is compared to Ex. 12:2, this month shall be for you the start of months; it is the first of the months of the year. The latter verse designates the month of the spring equinox as start of the year in all matters of sacrificial ritual.. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated¹⁵In the way the baraita was stated by R. Tabi, it is impossible to see what it refers to. One has to state the baraita in its entirety for it to make sense. Babli Roš Haššanah7a.: This is the elevation sacrifice for a month at its New Moon¹⁶Num. 28:14.. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think on any month of his choosing, it is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

HALAKHAH: “The following items about the Pesaḥ,” etc. ⁷Babli 66a; Tosephta 4:13–14. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion⁸The heads of the Pharisaic establishment in the preceding generation. and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time⁹Num. 28:2., and it is said about Pesaḥ, at its fixed time¹⁰Num. 9:2.. They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice¹¹The relationship between daily sacrifice and Pesaḥ is not that of minor and major; the argument is intrinsically invalid.? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself¹²Equal expressions in the Pentateuch imply equal legal status only if there is a documented tradition that these words were written for this purpose. Babli 66a..

The rabbis said, they inferred prayers from daily sacrifices. The morning prayer from the perpetual sacrifice of the morning (Num. 28:4): “The first lamb you should present in the morning.” Minḥah prayer from the perpetual sacrifice of the evening: “And the second lamb you should present in the evening.” They did not find anything to peg evening prayers onto it and simply stated it; that is what we have stated: Evening prayers have no fixed time. Musaph prayers are all day. Rebbi Tanḥuma¹⁶In the Babli (26b), this statement of a late Amora also is quoted as Tannaïtic. said: In fact, they fixed it corresponding to the consumption of limbs and fat which were consumed on the altar during the entire night.

Rebbi Yehudah¹⁷This paragraph is found also in the Babli (27a) and in both Mekhiltot (to Ex. 17:21). The second paragraph which connects the derivation to the previous association with sacrifices, and hence, with prayer, is found only in the Yerushalmi. learned from words of the Torah, since Rebbi Ismael stated: (Ex. 17:21) “The sun was hot and it melted,” four hours into the day. You say four hours or should it be six hours? When it says (Gen. 18:1): “In the heat of the day”, that means at six hours. Therefore, how can I interpret: “The sun was hot and it melted,” four hours into the day¹⁸Here and in the next paragraph, one supposes, as in most Talmudic derivations, that the vocabulary of the Torah is uniquely fixed and that different expressions must have different meanings. [The only Bible translation that can be clearly dated to Tannaïtic times, the fragments of Aquilas’s Greek translation from the school of Rebbis Eliezer and Joshua, systematically has one-on-one correspondence between Hebrew and Greek words.]! You derive it from (Ex. 17:21): “In the morning,” (Num. 28:4) “in the morning.” Since the first “morning” meant “four hours”, “morning” mentioned there also means “four hours.” At four hours the sun is warm and the shadow is cool. At six hours both sun and shadow are hot. Rebbi Tanḥuma said (Gen. 18:1): “In the heat of the day”, at an hour when there is no shadow for any creature.

“They added to them¹⁴¹To the list of items for which the first of Nisan is the beginning of a new year. the lease of houses and the heave of sheqalim.”¹⁴²Tosephta 1:1, Babli 7a. The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date¹⁴³If the lease is for “this year” it means a calendar year. Since rent usually is paid monthly, the next year starts with the first month. But if the lease is for “one year”, it runs from one date to the same date the following year. Tosephta 1:5, Babli 7b.. The heave of sheqalim, ¹⁴⁴From here to the end of the paragraph the text is from Sheqalim1:1, Notes 11–16. as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected¹⁴⁵Ex. 40:17.. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated¹⁴⁶Num. 28:14.: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

What is the reason of the rabbis? (Num. 28:3) “Two for the day”, split the day in two. The reason of Rebbi Yehudah³⁰Not the reason why prayer and sacrifice has to be finished at four hours but the reason why the verse is written as it is, “two for the day” and not “two in the day”.: “two for the day”, two advocates³¹Greek παράκλητος (also meaning “intercessor”.). per day; “two for the day” that they should be slaughtered expressly for the day³²The slaughterer must keep in mind that he slaughters for the perpetual sacrifice of that particular day. A sacrifice becomes invalid if it is slaughtered with the wrong intention..

MISHNAH: These are the bystanders. Command the Children of Israel: My sacrifice, My offering as My gift⁷²Num. 28:2.. How could a person’s sacrifice be offered not in his presence⁷³The daily sacrifices commanded in the verse are paid by the yearly sheqel, which was not paid by Cohanim (Šeqalim 1:6). Therefore the officiating Cohanim are not the owners of the sacrifice; a representation of the taxpayers is needed.? But the earlier prophets⁷⁴David and Samuel. instituted 24 watches. For each watch there was a presence⁷⁵A scheduled presence. in Jerusalem of priests, and of Levites, and of Israel⁷⁶The Land was divided into 24 districts, centered around the cities of priests.. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation⁷⁷In contrast to all other times when there is a Torah reading only on Mondays and Thursdays, during the week of service there is a daily reading, also some fasting, and other changes in the regular service as described in the Halakhot..

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

It was stated¹⁵⁴The same statement in Babli Yebamot 58a, Soṭa 24b.: “‘Except your husband,¹⁵⁵Num. 5:19.” which excludes that other semen preceded your husband’s¹⁵⁶If the affair with her paramour preceded her current marriage, the ordeal will be ineffective.. Rebbi Hila said, parallel what has been said, “except the morning elevation offering.¹⁵⁷Num. 28:23. While this verse is written at the end of the list of holiday sacrifices, it is obvious that the daily sacrifice precedes all others, Therefore, מִלְּבַד means really “after”. Similarly, מִבַּלְעֲדֵי אִישֵׁךְ should be translated: “after your husband”. (In Sifry Num. 13, Sifry Zuṭa 20, the verse is interpreted in two other, much different, ways.)” But did we not state: “Just as the water examines her, so the water examines him. Just as she is forbidden to her husband, so she is forbidden to her paramour”¹⁵⁸Mishnah 5:1.? Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother¹⁵⁹This sentence is an intrusion from the preceding text, Note 128, induced by the similarly formulated Mishnah.. Just as the water examines her for every intercourse in which she receives her husband after [she had slept with] her paramour, so it examines him¹⁶⁰This baraita assumes that the ordeal is effective if the husband slept with his wife after she committed adultery. But the Mishnah excluded this case!? Rebbi Abin in the name of Rebbi Hila: Here, if he knows, there, if he does not know¹⁶¹The ordeal is effective if she committed adultery before the husband even became aware of a possible affair. He is not free from sin only if he sleeps with his wife after officially charging her and receiving notice that she was alone with her paramour..

MISHNAH: But about where there is no knowledge either at the start or at the end¹²²Undetected infractions of the laws of purity. Mishnaiot 4–6 are reproduced in Sifra Aḥare Pereq 5(2–50)., the he-goats of the holidays and the he-goats of the Days of the New Moon¹²³Num. 28:15,22,30; 29:4,16,19,22,25,28,31,34,38. These are public sacrifices; they atone for damage to public institutions. atone, the words of Rebbi Jehudah. Rebbi Simeon says, the he-goats of the holidays atone but not the he-goats of the Days of the New Moon. What do the he-goats of the Days of the New Moon atone for? For the pure person who ate impure¹²⁴Impure sacrificial meat or cereal.. Rebbi Meїr says, the atoning of all he-goats is the same, about the impurity of the Sanctuary and its sancta.
Rebbi Simeon used to say, the he-goats of the holidays atone for the pure person who ate impure; those of the holidays atone for where there is no knowledge either at the start or at the end, and those of the Day of Atonement where there is no knowledge at the start but there is knowledge at the end¹²⁵Mishnah 3..
They asked him¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated., could they be brought one for the other¹⁵⁸For example, a he-goat was dedicated as scapegoat for the Day of Atonement but escaped, another he-goat was used, and afterwards the original he-goat was recaptured. Since it had been dedicated, it could not revert to profane status. May it be used as purification offering on the next holiday?? He told them, they may be brought. They asked him, since their atoning is not the same¹⁵⁹As R. Simeon stated in Mishnah 5., how can they be brought one for the other? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta¹⁶⁰The dedication prepares it to atone for impurities, to fulfill a biblical commandment. The particular instances of atonement are not on the mind of the person making the dedication; therefore, the he-goat may be used on all occasions where Scripture uses similar wording. It is noted in the next Halakhah that a dedication for sacrifice, whatever it will be, is sufficient..

MISHNAH: But about where there is no knowledge either at the start or at the end¹²²Undetected infractions of the laws of purity. Mishnaiot 4–6 are reproduced in Sifra Aḥare Pereq 5(2–50)., the he-goats of the holidays and the he-goats of the Days of the New Moon¹²³Num. 28:15,22,30; 29:4,16,19,22,25,28,31,34,38. These are public sacrifices; they atone for damage to public institutions. atone, the words of Rebbi Jehudah. Rebbi Simeon says, the he-goats of the holidays atone but not the he-goats of the Days of the New Moon. What do the he-goats of the Days of the New Moon atone for? For the pure person who ate impure¹²⁴Impure sacrificial meat or cereal.. Rebbi Meїr says, the atoning of all he-goats is the same, about the impurity of the Sanctuary and its sancta.
Rebbi Simeon used to say, the he-goats of the holidays atone for the pure person who ate impure; those of the holidays atone for where there is no knowledge either at the start or at the end, and those of the Day of Atonement where there is no knowledge at the start but there is knowledge at the end¹²⁵Mishnah 3..
They asked him¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated., could they be brought one for the other¹⁵⁸For example, a he-goat was dedicated as scapegoat for the Day of Atonement but escaped, another he-goat was used, and afterwards the original he-goat was recaptured. Since it had been dedicated, it could not revert to profane status. May it be used as purification offering on the next holiday?? He told them, they may be brought. They asked him, since their atoning is not the same¹⁵⁹As R. Simeon stated in Mishnah 5., how can they be brought one for the other? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta¹⁶⁰The dedication prepares it to atone for impurities, to fulfill a biblical commandment. The particular instances of atonement are not on the mind of the person making the dedication; therefore, the he-goat may be used on all occasions where Scripture uses similar wording. It is noted in the next Halakhah that a dedication for sacrifice, whatever it will be, is sufficient..

MISHNAH: But about where there is no knowledge either at the start or at the end¹²²Undetected infractions of the laws of purity. Mishnaiot 4–6 are reproduced in Sifra Aḥare Pereq 5(2–50)., the he-goats of the holidays and the he-goats of the Days of the New Moon¹²³Num. 28:15,22,30; 29:4,16,19,22,25,28,31,34,38. These are public sacrifices; they atone for damage to public institutions. atone, the words of Rebbi Jehudah. Rebbi Simeon says, the he-goats of the holidays atone but not the he-goats of the Days of the New Moon. What do the he-goats of the Days of the New Moon atone for? For the pure person who ate impure¹²⁴Impure sacrificial meat or cereal.. Rebbi Meїr says, the atoning of all he-goats is the same, about the impurity of the Sanctuary and its sancta.
Rebbi Simeon used to say, the he-goats of the holidays atone for the pure person who ate impure; those of the holidays atone for where there is no knowledge either at the start or at the end, and those of the Day of Atonement where there is no knowledge at the start but there is knowledge at the end¹²⁵Mishnah 3..
They asked him¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated., could they be brought one for the other¹⁵⁸For example, a he-goat was dedicated as scapegoat for the Day of Atonement but escaped, another he-goat was used, and afterwards the original he-goat was recaptured. Since it had been dedicated, it could not revert to profane status. May it be used as purification offering on the next holiday?? He told them, they may be brought. They asked him, since their atoning is not the same¹⁵⁹As R. Simeon stated in Mishnah 5., how can they be brought one for the other? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta¹⁶⁰The dedication prepares it to atone for impurities, to fulfill a biblical commandment. The particular instances of atonement are not on the mind of the person making the dedication; therefore, the he-goat may be used on all occasions where Scripture uses similar wording. It is noted in the next Halakhah that a dedication for sacrifice, whatever it will be, is sufficient..

HALAKHAH: “But about where there is no knowledge,” etc. Halakhah 5: “Rebbi Simeon used to say,” etc. Rebbi Eleazar in the name of Rebbi Hoshaia: The reason of Rebbi Jehudah is and one goat’s he-goat sin offering for the Eternal¹²⁶Num. 28:15, the sacrifice of the Day of the New Moon. (The verse is quoted not quite correctly.) The root חטא in pā`al means “to sin” but in pi`ēl “to cleanse, to restitute, to purify.” The word חַטָּאת “purification” can also mean “sin” (Ex. 34:9). Here it is interpreted in both senses. Babli 9a.. This he-goat atones for a sin known only to the Eternal¹²⁷In Sifry Deut. 145, the example given is that of a an unknown grave which makes everybody stepping over it impure; the impure person never could know of his impurity.. I have not only the he-goat of the Day of the New Moon; from where the he-goats of the holidays? Rebbi Ze`ira said, and a he-goat<sup>128</sup>In all occurrences (Note 123) the sentence starts with וּ which also could have been left out. This is read as referring to the first case. Babli 9b., the copula adds to the prior subject. Rebbi Ze`ira and¹²⁹Probably “and” should be replaced by a comma. Rebbi Eleazar in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: He gave it to you to lift the sins of the congregation¹³⁰Lev. 10:17, referring to the inauguration of the Tabernacle which was on the first of Nisan. On that day, three purification sacrifices were offered. 1° A calf, special to this day. 2° A he-goat for the Day of the New Moon. 3° A he-goat by the chief of the tribe of Jehudah (Num. 7:16). The verse does not spell out to which of the three it refers.
In the Babli 9b, the entire argument is quoted as explanation of R. Simeon’s statement; also quoted Zevaḥim 101b.. Where do we hold? If about Naḥshon’s he-goat, it atoned for his tribe. If about the he-goat of the Day of (Atonement)¹³¹Read: Inauguration., there is nothing similar in later generations¹³²The reference is to the calf (Note 129, 1°) which only in this case served as public purification offering; in all other cases the sacrifice is a he-goat. Since the verse is in the singular, it follows that only one purification offering was burnt; the other two were eaten [Sifra Šemini Pereq 2(2)]. It is characterized as “given to lift the sin of the congregation”; this is asserted only of the New Moon’s Day he-goat. It follows that the calf of the Inauguration was particular for the Sanctuary and the priests, Naḥshon’s for his tribe.. But we must deal with the he-goat of the Day of the New Moon. What about it? It is said here “lifting sin” and it is said there “lifting sin”, Aaron shall lift the sin of the sancta”¹³³Ex. 28:38.. Since there it is the sinfulness of the offerings not the sins of the offerers, also here it is the sinfulness of the offerings not the sins of the offerers¹³⁴It is explicitly stated in the verse that the High Priest’s diadem is only effective to cure unknown disabilities of sacrifices, not of humans. In the Babli, Menaḥot 25a, this is the final answer by the fifth Cent. Rav Ashi after a lengthy discussion which also quotes R. Zera (Ze`ira) with a completely different suggestion which is rejected.. What did you see to say, “for the pure person who ate impure”, maybe we should say for the impure person who ate pure? Rebbi Yose ben Rebbi Bun said, Rebbi Jehudah splits the argument of Rebbi Meїr; Rebbi Simeon splits the argument of Rebbi Jehudah<sup>135</sup>R. Jehudah accepts the argument of R. Meїr but excludes the he-goats of the Day of Atonement from the group. R. Simeon accepts the argument of R. Jehudah but excludes the he-goat of the Day of the New Moon.. Rebbi Joḥanan<sup>136</sup>One may conjecture that originally the text read ר״י meaning “R. Jehudah” which was misread by a copyist as “R. Joḥanan”. (In Babli texts, ר״י has both meanings with about the same frequency.) agrees that the he-goat brought inside does not atone; rather it suspends. This parallels Rebbi Jonah in the name of Rebbi Ze`ira, he shall make it a purification offering¹³⁷Lev. 16:9. One would have expected the sentence to read וְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָי֛ו הַגּוֹרָ֖ל לַֽײ לַחָטָּאת. Then חַטָּאת would have referred to the he-goat and meant “purification offering.” But the clause וְעָשָׂה֭וּ חַטָּֽאת “he turns it into חַטָּאת” defines the word as “unintentional sin.” The he-goat whose blood is brought into the Sanctuary turns intentional into unintentional sins.. He fixed it for suspension, that it could not be changed¹³⁸It cannot be used for any other purpose. If the companion scapegoat would die before it is slaughtered, it could not be used for any other purpose; it must be sent grazing until it develops a bodily defect or becomes too old to be used as a sacrifice, then be sold and its value used to buy other sacrifices. Sifra Aḥare Pereq 2(5)..

There are Tannaim who state that all of them are inferred from the Pesaḥ. There are Tannaim who state that each of them is inferred from its place. He who said that all of them are inferred from the Pesaḥ, since at its fixed time which is said (here) [about Pesaḥ pushes impurity aside, also at its fixed time which is written about all of them] pushes impurity aside⁷⁰Since it says (Lev.23:4): These are the times of the Eternal, holy convocations, which you have to proclaim at their fixed times. Cf. Chapter 6, Halakhah 1.. He who said that each of them is inferred from its place, from where does he have it? It comes as it is stated⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13).: “Rebbi says, why does the verse say, Moses told the holidays of the Eternal⁷²Lev. 23:44.. Since we learned only about Pesaḥ and the daily sacrifices that they push the Sabbath aside, since it is said about them at its fixed time⁷³Num. 9:2, 28:2., from where the rest of public offerings? The verse says, these you shall offer to the Eternal at your fixed times⁷⁴Num. 29:39.. For the Omer and what is brought with it, and for the Two Breads and what is brought with them, we have no information. But since it is said, Moses told the holidays of the Eternal to the Children of Israel⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13)., this fixed it as obligation that all of them have to be offered in impurity.” Just as they are brought in impurity, should they not be eaten in impurity? It is a decision of the verse: Any meat that touched anything impure may not be eaten⁷⁵Lev. 7:19.. One would say that the same is valid for the Pesaḥ. This is different since from the start this is what it is for⁶⁸Since it is written (Ex. 12:4), Everybody according to his eating you should slaughter the lamb..

HALAKHAH: It is written about the daily sacrifice in the morning⁷⁷Ex. 29:39; Num. 28:4., and it is written about wood in the morning⁷⁸This has to read: in the morning, in the morning; Lev. 6:5, referring to the two wooden logs which have to be ceremoniously put into the fire every morning. While this is not mentioned in the Mishnah, the presentation and arrangement of the two logs also is an obligation of the High Priest on the Day of Atonement.. Something about which is written in the morning, in the morning, shall precede something about which in the morning is written only once. Then even before its blood? Rebbi Hila said, you shall do⁷⁷Ex. 29:39; Num. 28:4., preceded action for it⁷⁹The slaughter and the dissection of the daily sacrifice are not done on the altar; they are not covered by any argument about the number of “mornings” quoted. They have to be done as early as possible in the morning (and as late as possible in the evening.). It is written about the daily sacrifice in the morning, and it is written about incense in the morning, in the morning⁸⁰Ex. 30:7.. Something about which is written in the morning, in the morning, shall precede something about which only [one] in the morning is written. Where do we hold? If about limbs, are they not like wood⁸¹They are to be burned on the altar; they can be considered fuel of the altar.? But we are holding, even for its blood. It is written about wood in the morning, in the morning, and it is written about incense in the morning, in the morning, and I do not know which of the two is preceding. Which one is enabling what? Wood enables the incense; the wood shall precede the incense⁸²Sifra Ṣaw Pereq 2(8).. Come and see, wood precedes the blood and blood precedes incense, and you are saying so? Rebbi Hila said, no. Since I could not prove by a logical argument that wood enables the incense, you needed that baraita. They wanted to say, what enables the incense? Charcoal. Rebbi Eleazar said, smoke-creating herb⁸³Cf. Chapter 2, Note 227..

It says for the afternoon daily sacrifice, in the evening⁷⁷Ex. 29:39; Num. 28:4., and it says about incense, in the evening, close to the lights⁸⁴Ex. 30:8: When Aaron kindles the light in the evening he shall burn incense on it i. e., on the interior altar.. (Not) [You say] about the lights, from evening to morning⁸⁵Ex. 27:21.(?)[.] A matter where it is said in the evening close to the lights shall be delayed after a matter where only in the evening is said. Then even after the libations? Rebbi Hila said, you shall do⁷⁷Ex. 29:39; Num. 28:4., delayed action for it⁸⁶By an argument parallel to that of Note 79.. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: Here you are saying, “you shall do, preceded action for it”, and there you are saying, “you shall do, delayed action for it”? Rebbi Hila said, each one according to its subject. The daily morning sacrifice was shown to be later; you shall do, preceded action for it. The daily evening sacrifice was shown to be earlier, the verse says you shall do, delayed action for it. Rebbi Zeˋira acclaimed⁸⁷A Semitic adaptation of Greek καλόω. him and called him “son of the Torah.”

MISHNAH: On Ḥanukkah, about the princes¹²¹Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.. On Purim, Amaleq came¹²²Ex. 17:8–16.. On New Moons, on the start of your months¹²³Num. 28:11–15.. For the bystanders, the Creation¹²⁴On each day of the week one reads the corresponding day of Creation; Gen. 1:1–2:3.. On fast days, blessings and curses¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series¹²⁶One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath., as it is said¹²⁷Lev. 23:44., Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

“An oath that I shall eat this loaf;” etc. ¹³³Since by the first oath he became obligated to eat the loaf by biblical rules, the second oath has a similar status as an oath to violate a biblical commandment.Vain and untruth both were said together, which is impossible for the ear to hear and the mouth to say. Its desecrator shall be put to death and on the Sabbath day two sheep¹³⁴Ex. 31:14, Num. 28:9. were said together. Do not wear ša`aṭnez, fringes you shall make for yourselves¹³⁵Deut. 22:11–12., both were said together. The nakedness of your brother’s wife and her brother-in-law shall come to her¹³⁶Lev. 18:16, Deut. 25:5. were said together. You shall not move property; any daughter inheriting real estate¹³⁷Num. 36:8–9. both were said together, which is impossible for the mouth to say and the ear to hear. And so it says, God spoke once, two I heard from this¹³⁸Ps. 62:12.. And it says, is not My word like fire, says the Eternal¹³⁹Jer. 23:29. The reference is to the end of the verse, and like a hammer splintering rock..

It was stated in the name of Rebbi Simeon⁵²¹Tosephta Zevaḥim13:15. The only sacrifices authorized on a public altar are those fixed beforehand, not depending on circumstances. In the Tosephta, the statement is attributed to R. Jehudah. But since the following text starts with “in addition, R. Simeon says …”, the prior text must be R. Simeon’s (Note of Pene Moshe.): “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted⁵²²This statement does not belong here, it was copied from Halakhah 14. Second Tithe is the farmer’s property to be consumed in purity “before the Eternal” (Deut. 14:23). When the Tent was at Nob, the altar at Gibeon, and the Ark at Qiryat Yearim, it is difficult to see where “before the Eternal” was. He posits that the duty of Second Tithe was in force in the interval between Siloh and Solomon’s Temple.. What is between them⁵²³R. Simeon and the majority who permit on the public altar anything sacrificed in the desert.? Rebbi Abba bar Mamal said, the bull of hidden things⁵²⁴Lev. 4:13–21, the purification offering for erroneous acts of the community. is between them. Rebbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women⁵²⁵May sacrifice on a private altar.. Rebbi Joḥanan said, there is no woman here, “man” is written in the paragraph⁵²⁶Deut. 12:8.. It was stated, also a nazir’s sacrifices⁵²⁷May be brought on a private altar. Babli Temurah 14b.. Rebbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations⁵²⁸As detailed in Num. 15:1–16, required for the sacrifices authorized on private altars. Babli Zevaḥim 111a.. Rebbi Yose ben Rebbi Abun said, he who states “libations” does not hold with Rebbi, as it was stated, Rebbi says, I am saying that also after Israel entered the Land, libations only are brought inside⁵²⁹At the altar standing in a sanctified enclosure of the Tabernacle.. What is the reason? In the Sanctuary pour alcoholic libations to the Eternal⁵³⁰Num. 28:7.. A prohibition is written only for inside; from where for the outside? Let us hear from the following. From where that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, you may not slaughter the Pesaḥ at one⁵³¹Deut. 16:6, read as: only at one place for all of Israel.. He is punished with extirpation and you are saying so⁵³²Since the sacrifice as described is one at an unauthorized place and this is punished by extirpation (Lev. 17:4), whereas the verse quoted treats this as a simple misdemeanor.? Rebbi Simeon ben Laqish said, this is about one who slaughters in the afternoon not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1. in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden⁵³⁴Since Pesaḥ may not be brought on a private altar and is a modified well-being offering, a private altar on the afternoon of the 14^th of Nisan is disqualified for any kind of well-being offering.. Why not for its name? That you should not say, it is well-being offering⁵³⁵An animal vowed for Pesaḥ but not used for this purpose automatically is dedicated as well-being offering. and qualified. In addition, from the following: I could think that if he slaughtered it in the afternoon it should be qualified. Why do you have (in the afternoon it should be qualified) [in the morning it should be disqualified]⁵³⁶The corrector’s text is to be deleted.? No. It is not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1.. Rebbi Yose said, this implies that well-being sacrifices brought because of Pesaḥ⁵³⁶The corrector’s text is to be deleted. are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rebbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated²²³Dedications of animals as Temple sacrifices. is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”

R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘What do we read [first]³¹In the second and third scrolls. when the New Moon of Ṭebeth³²Which always occurs in the week of Ḥanukkah. falls on a Sabbath?’³³Three scrolls are then taken from the ark. The usual weekly portion is read in the first, and the passages for New Moon and Ḥanukkah in the second and third. [He replied,] ‘In the section of kalloth,³⁴E.V. made an end (Num. 7, 1). This designates the entire section, descriptive of the dedication offerings brought by the princes of Israel, which is prescribed for the reading of the day. while the mafṭir reads³⁵In the third scroll. the passages relating to the Sabbath and the New Moon.³⁶Num. 28, 9-15. The present custom is always to read the section for the Sabbath and New Moon first, and then the passage for Ḥanukkah. If it falls on a week-day we call up on the first day³⁷Of the two days of the New Moon. three persons for the reading of the New Moon, the fourth reading that of Ḥanukkah, because that which is more frequent takes precedence.³⁸The New Moon occurs monthly, Ḥanukkah once a year. But since the reading of the New Moon was read first,³⁹On the first day of the New Moon. [40a] three persons are to be called up on the second day for the reading of the Ḥanukkah passage,⁴⁰In the first scroll. Only two scrolls are taken out on a week-day during Ḥanukkah. while the fourth reads⁴¹In the second scroll. the section of the New Moon, viz. uberashë ḥodshekem⁴²E.V. and in your new moons (Num. 28, 11). to the end of the passage.⁴³ibid. 15. Why is this so?⁴⁴i.e. why is the fourth person called to the reading of the New Moon passage and not, as on the first day, to the Ḥanukkah passage? Because it was only on account of the New Moon musaf that a fourth person is added’.⁴⁵On the other week-days of Ḥanukkah there is no musaf. This argument cannot be applied to the first day of the New Moon because it is the second day which begins the month. The first of the two days of the New Moon is the last day of the preceding month. V and H insert here a ruling which has no connection with this chapter and is practically identical with XIV, 2 below.

R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘What do we read [first]³¹In the second and third scrolls. when the New Moon of Ṭebeth³²Which always occurs in the week of Ḥanukkah. falls on a Sabbath?’³³Three scrolls are then taken from the ark. The usual weekly portion is read in the first, and the passages for New Moon and Ḥanukkah in the second and third. [He replied,] ‘In the section of kalloth,³⁴E.V. made an end (Num. 7, 1). This designates the entire section, descriptive of the dedication offerings brought by the princes of Israel, which is prescribed for the reading of the day. while the mafṭir reads³⁵In the third scroll. the passages relating to the Sabbath and the New Moon.³⁶Num. 28, 9-15. The present custom is always to read the section for the Sabbath and New Moon first, and then the passage for Ḥanukkah. If it falls on a week-day we call up on the first day³⁷Of the two days of the New Moon. three persons for the reading of the New Moon, the fourth reading that of Ḥanukkah, because that which is more frequent takes precedence.³⁸The New Moon occurs monthly, Ḥanukkah once a year. But since the reading of the New Moon was read first,³⁹On the first day of the New Moon. [40a] three persons are to be called up on the second day for the reading of the Ḥanukkah passage,⁴⁰In the first scroll. Only two scrolls are taken out on a week-day during Ḥanukkah. while the fourth reads⁴¹In the second scroll. the section of the New Moon, viz. uberashë ḥodshekem⁴²E.V. and in your new moons (Num. 28, 11). to the end of the passage.⁴³ibid. 15. Why is this so?⁴⁴i.e. why is the fourth person called to the reading of the New Moon passage and not, as on the first day, to the Ḥanukkah passage? Because it was only on account of the New Moon musaf that a fourth person is added’.⁴⁵On the other week-days of Ḥanukkah there is no musaf. This argument cannot be applied to the first day of the New Moon because it is the second day which begins the month. The first of the two days of the New Moon is the last day of the preceding month. V and H insert here a ruling which has no connection with this chapter and is practically identical with XIV, 2 below.

HALAKHAH: How much is “started”²³⁹How many times does one have to fast to continue fasting on a day of the New Moon?? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba²⁴⁰This is binding precedent. The Babli 18b concurs. [However the Babli switches the attributions between RR. Aḥa and Yose (not Assi, impossible for chronological reasons, cf. Rabbinovicz, Variae Lectiones, ad loc. Note מ.)]. And what does one read? Rebbi Yose said, one reads “blessings and curses.²⁴¹Lev. 26:3–46, the public Torah reading for all fast days for rain, even if such a fast is on a New Moon or Ḥanukkah which have their own fixed readings.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day²⁴²Usually called “falling on one’s face”, the penitentiary prayer following the Amidah, which is omitted on all festive days. But if the day of the New Moon, where usually the penitentiary prayer is omitted, is a fast day for rain, the penitentiary prayer is recited. Since therefore everybody knows that it is a fast day, why does one have to change the customary Torah reading?? He said to him, to tell you that one reads “blessings and curses.²⁴³Since the penitentiary prayer is incompatible with the reading for the New Moon, everybody expects to read the portion customary for the fast day.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon²⁴⁴Num. 28:11–15.. Rebbi Yose met Rebbi Jehudah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab²⁴⁵The permanent seat of the Calendar Court, which has to proclaim every New Moon in the absence of a computed calendar.. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”

R. Joshua b. Levi said: I have never looked into a book of ’aggadta except once when I looked and found written therein that the one hundred and seventy-five sections of the Torah,⁴⁷i.e. the Pentateuch. in which occurs any expression of speaking, saying or commanding, correspond to the number of years of our father Abraham;⁴⁸Abraham lived 175 years (Gen. 25, 7). for it is written, Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts⁴⁹Explained as the Torah given to Moses as a gift from God. for the sake of the man,⁵⁰viz. Abraham. Ps. 68, 19, E.V. among men. and it is also written, The greatest man⁵¹Also explained of Abraham. among the Anakim.⁵²Josh. 14, 15. On this account the Rabbis instituted one hundred and seventy-five orders in the Torah [to be read in public worship] every Sabbath⁵³Completing the entire Pentateuch in 175 weeks, or three and a half years: fifty orders or sections in one year. This was the Jerusalem practice. In Babylon and at the present time the Pentateuch is completed every year. [as regularly as the] continual burnt-offering.⁵⁴Cf. Num. 28, 10.

On Ḥanukkah we read the section of [the dedication of the altar by] the princes;³⁶Num. 7. On the first day verses 1-17 are read; on the next six days the corresponding offerings; and on the eighth day VII, 54—VIII, 4. on Purim, Then came Amalek;³⁷Ex. 17, 8-16. on the New Moon, And in your new moons;³⁸Num. 28, 11-15. at the ma‘amadoth the account of the creation.³⁹Gen. 1, 1—II, 3, because it is on account of the Temple service that the heaven and earth were created. On the fast days of the Ninth of Ab and the last seven days in connection with droughts,⁴⁰lit. ‘the shutting up of the rains’. we read the section of the blessings and curses;⁴¹Lev. 26, 3-46. but on other fast days And Moses besought,⁴²Ex. 32, 11-14, XXXIV, 1-10. and we read as the hafṭarah Seek ye the Lord.⁴³Isa. 55, 6—LVI, 8. Some say that no hafṭarah is to be read, but the people have adopted the custom of reading the hafṭarah.⁴⁴So GRA. V, M and H omit ‘but’ and ‘of reading the hafṭarah’. There must be no break in the section of curses because it is not proper to end with curses and to begin with curses.⁴⁵Cf. above XII, 1.

When a New Moon falls on the Sabbath, the eighth person who has to read And on the sabbath day and And in the beginnings of your months⁵³Cf. Rule 3. also reads, as the hafṭarah, Thus said the Lord God: The gate of the inner court that looketh toward the east.⁵⁴Ezek. 46, 1. The present custom is to read Isa. 66. The hafṭarah prescribed here is included in that of parashath haḥodesh, which is read only once a year, on the Sabbath of the New Moon of Nisan or, if that falls on a week-day, on the Sabbath preceding it. If [the New Moon] falls on a Sunday, he⁵⁵The eighth person called to the reading. reads on the Sabbath preceding the New Moon And Jonathan said unto him: To-morrow is the new moon.⁵⁶1 Sam. 20, 18-42. On the New Moon itself, three persons read the section of the continual offering. The first person reads, And … spoke,⁵⁷Num. 28, 1. Command,⁵⁸ibid. 2. And thou shalt say.⁵⁹ibid. 3. The second person reads, The one lamb,⁶⁰ibid. 4. And the tenth part,⁶¹ibid. 5. It is a continual burnt-offering,⁶²ibid. 6. And the drink-offering thereof,⁶³ibid. 7. And the other lamb.⁶⁴ibid. 8. This verse is included by GRA and M. The third person repeats and reads, It is a continual burnt-offering, And the drink-offering, And the other lamb, And on the sabbath day,⁶⁵ibid. 9. This and the following verses are added by GRA. This is the burnt-offering of every sabbath.⁶⁶ibid. 10. [The reason for this arrangement is] because [the Rabbis] ruled that it is not permitted to read less than three verses in a section nor⁶⁷So GRA. V, M and H read ‘and some say’. is it permissible to leave unfinished less than three verses at the end of a section.⁶⁸The sections under discussion are the following: Num. 28, 1-8, 9f, 11-15.

The precentor must say, ‘Thou art holy’³³i.e. the ḳedushshah. It appears that, instead of beginning with ‘We will sanctify’ (P.B., p. 45) or ‘We will reverence’ (P.B., p. 160), there was a custom to begin with ‘Thou art holy’ on Sabbath and Festivals. Rule 7 extends this practice to some of the less important days as specified below. It has also been suggested to read, instead of ’attah ḳadosh (‘Thou art holy’) ’eth haḳḳedushshah (‘the ḳedushshah’). on the eight days³⁴So GRA. V, M and H read ‘in the eighteen [benedictions]’. of Ḥanukkah, and similarly on New Moons and on the intermediate days of a Festival,³⁵viz. Passover and Tabernacles. because beside³⁶Inserted by GRA, omitted by V, M and H. the continual burnt-offering³⁷Num. 28, 15 (on the New Moon); ibid. 24 (on the intermediate days of Passover); and ibid. XXIX, 19, 22, 25, 28, 31, 34 (on those of Tabernacles). is written in connection with them. And R. Hiyya learnt: On any day on which there is a musaf ḳedushshah is said except on Ḥanukkah on which ḳedushshah is said although there is no musaf on it, because Hallel is included [in the service]. Some maintain [that it is said] on Purim also, because the scroll of Esther is read on it.

When the New Moon of Ṭebeth⁸¹Which always occurs during Ḥanukkah. falls on a Sunday, three persons read on the first day⁸²Of the New Moon, which is observed sometimes on one day and sometimes on two. in the passage of the New Moon first, while the fourth reads the passage of Ḥanukkah, because that which is more frequent takes precedence,⁸³The New Moon occurs every month, Ḥanukkah once a year. and so [the reading for the New Moon] precedes the other. On the second day, however, the order is not the same, but three persons read the passage of Ḥanukkah while the fourth reads that of the New Moon, because on the previous day the section of the New Moon had been read first.⁸⁴So GRA. V, M and H read: ‘because the reckoning of the month is from the second day only when the years are regular’. [This is the procedure] because R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘Which do we read [first]⁸⁵In the second and third scrolls of the Torah. In the first the regular portion of the week is read. when the New Moon of Ṭebeth falls on a Sabbath?’ [He replied,] ‘In the section of kalloth Mosheh,⁸⁶E.V. Moses had made an end (Num. 7, 1). The extent of the reading is given in Rule 10 above. while the mafṭir reads⁸⁷In the third scroll. the passages relating to the Sabbath and the New Moon.⁸⁸Num. 28, 9-15. If it falls on a week-day, on the first day [of the New Moon] three persons read [the passage] for the New Moon, the fourth reading that of Ḥanukkah; because that which is more frequent takes precedence. As, however, the section of the New Moon was read first,⁸⁹On the first day of New Moon. three persons are to be called up on the second day for the reading of the Ḥanukkah section,⁹⁰In the first scroll. Only two scrolls are taken out on the week-days of Ḥanukkah. while the fourth reads⁹¹In the second scroll. the section of the New Moon, viz. And in your new moons to the end of the section.⁹²Num. 28, 11-15. Why is this so?⁹³Why is the order of the reading reversed on the second day as compared with the first? Because it is only on account of the musaf of New Moon⁹⁴On the other week-days of Ḥanukkah there is no musaf. This argument cannot be applied to the first day of New Moon because it is the second day which begins the month, the first being the last day of the old month. that a fourth person is added.⁹⁵Rule 12 incorporates nearly the whole of XII, 7. Behold [we have concluded the regulations respecting] the interruption which is made for the sake of Ḥanukkah.⁹⁶Cf. XVII, 2f.

When the New Moon of Ṭebeth⁸¹Which always occurs during Ḥanukkah. falls on a Sunday, three persons read on the first day⁸²Of the New Moon, which is observed sometimes on one day and sometimes on two. in the passage of the New Moon first, while the fourth reads the passage of Ḥanukkah, because that which is more frequent takes precedence,⁸³The New Moon occurs every month, Ḥanukkah once a year. and so [the reading for the New Moon] precedes the other. On the second day, however, the order is not the same, but three persons read the passage of Ḥanukkah while the fourth reads that of the New Moon, because on the previous day the section of the New Moon had been read first.⁸⁴So GRA. V, M and H read: ‘because the reckoning of the month is from the second day only when the years are regular’. [This is the procedure] because R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘Which do we read [first]⁸⁵In the second and third scrolls of the Torah. In the first the regular portion of the week is read. when the New Moon of Ṭebeth falls on a Sabbath?’ [He replied,] ‘In the section of kalloth Mosheh,⁸⁶E.V. Moses had made an end (Num. 7, 1). The extent of the reading is given in Rule 10 above. while the mafṭir reads⁸⁷In the third scroll. the passages relating to the Sabbath and the New Moon.⁸⁸Num. 28, 9-15. If it falls on a week-day, on the first day [of the New Moon] three persons read [the passage] for the New Moon, the fourth reading that of Ḥanukkah; because that which is more frequent takes precedence. As, however, the section of the New Moon was read first,⁸⁹On the first day of New Moon. three persons are to be called up on the second day for the reading of the Ḥanukkah section,⁹⁰In the first scroll. Only two scrolls are taken out on the week-days of Ḥanukkah. while the fourth reads⁹¹In the second scroll. the section of the New Moon, viz. And in your new moons to the end of the section.⁹²Num. 28, 11-15. Why is this so?⁹³Why is the order of the reading reversed on the second day as compared with the first? Because it is only on account of the musaf of New Moon⁹⁴On the other week-days of Ḥanukkah there is no musaf. This argument cannot be applied to the first day of New Moon because it is the second day which begins the month, the first being the last day of the old month. that a fourth person is added.⁹⁵Rule 12 incorporates nearly the whole of XII, 7. Behold [we have concluded the regulations respecting] the interruption which is made for the sake of Ḥanukkah.⁹⁶Cf. XVII, 2f.